The Canonical Column, Book 46: 1 Corinthians

We now continue our journey through the Canonical Column with the forty-sixth book of the biblical canon—1 Corinthians. For those unfamiliar with this mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a fuller understanding of this framework, I recommend reading the introductory article linked above, which lays the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of 1 Corinthians, its two witnesses are Leviticus 7 and Isaiah 46. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the epistle of 1 Corinthians. To this end, each has been divinely embedded with textual allusions to specific passages within the epistle of 1 Corinthians and intentionally sequenced as the seventh chapter in its branch of the framework, and forty-sixth of its branch-pair, reflecting 1 Corinthians’ ordinal position as both the seventh book of the New Testament and the forty-sixth book of the Bible. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of 1 Corinthians are firmly established.

Table of Contents anchor

The First Epistle to the Corinthians

The book of 1 Corinthians stands as one of the Apostle Paul’s most practical and pastoral letters, written to address the many problems and divisions that had arisen within the church at Corinth. Corinth was a major port city in first-century Greece, known for its wealth, trade, and cosmopolitan culture—but also for its rampant immorality and idolatry. The Corinthian believers, though enriched by many spiritual gifts, struggled to disentangle themselves from the sinful habits and cultural patterns of the pagan city around them.

Paul’s letter deals systematically with these issues, calling the church to unity in Christ, moral purity, and spiritual maturity. He addresses factionalism (chs. 1–4), sexual immorality (chs. 5–6), questions about marriage and singleness (ch. 7), Christian liberty and food offered to idols (chs. 8–10), abuses at the Lord’s Supper (ch. 11), the exercise of spiritual gifts (chs. 12–14), and finally gives a powerful defense of the resurrection of the dead (ch. 15). The letter closes with a call to stand firm in the faith and to do all things in love (16:13–14).

Authorship & Dating

There is virtually no serious dispute, even among critical scholars, that the Apostle Paul is the author of 1 Corinthians. The letter bears his characteristic style, vocabulary, and theological emphasis, and its personal references align naturally with the historical Paul. The early church unanimously attributed the letter to Paul, with citations appearing in Clement of Rome (c. AD 95), Ignatius of Antioch (early second century), and other early Christian writings. Both conservative and modern-critical scholarship regard 1 Corinthians as one of Paul’s undisputed epistles.

Regarding its date, conservative scholars typically place the writing of 1 Corinthians around AD 54–55, during Paul’s extended stay in Ephesus on his third missionary journey (cf. Acts 19:1, 8–10). This dating is based on internal evidence, including Paul’s reference to remaining in Ephesus until Pentecost (1 Cor 16:8) and the sequence of events described in Acts. Modern-critical scholars largely agree with this timeframe, often dating the letter somewhere between AD 53–57, depending on how they reconstruct Paul’s movements. Thus, unlike some other New Testament books, 1 Corinthians enjoys a remarkable consensus among scholars regarding both its authorship and approximate date of composition.

Witnessing chapters of 1 Corinthians in the Canonical Column

As previously stated, the two witnessing chapters of 1 Corinthians within the Canonical Column are Leviticus 7 and Isaiah 46. Both of these chapters have been deliberately composed and structured to reflect the content of the epistle of 1 Corinthians. Within each, one can discern divinely embedded allusions to the scenes, imagery, and language of the epistle of 1 Corinthians—through which they together affirm its divine authorship, canonicity, and its ordained position as both the seventh book of the New Testament (within An Holy Priesthood) and the forty-sixth book of the divinely sanctioned biblical canon overall (within Second Isaiah).⁴

Context of Leviticus 7

Leviticus 7 concludes the section of the Torah that lays out the sacrificial system, providing additional instructions and clarifications regarding the various offerings introduced in the preceding chapters. The chapter gives particular attention to the peace offering (also called the fellowship offering), detailing the procedures for thanksgiving offerings, vow offerings, and freewill offerings (vv. 11–21), as well as regulations regarding the timing of when the meat must be eaten (vv. 15–18). It also sets forth warnings against partaking of the peace offering while ceremonially unclean (vv. 20–21), along with prohibitions against eating the fat or blood (vv. 22–27).

The chapter closes with the legislation concerning the priestly portions of the sacrifices, namely the wave breast and heave shoulder, which were given to the priests as their perpetual due (vv. 28–36). These regulations ensured that those who ministered at the altar would be provided for, and that the worshiper would personally participate in presenting the offering before the LORD. Thus, Leviticus 7 serves as a fitting capstone to the laws of the offerings, combining ceremonial precision with moral seriousness and underscoring that fellowship with God requires purity, gratitude, and reverence. As we will see, these themes of thanksgiving, purity, and personal participation in the covenant meal echo the concerns articulated 1 Corinthians, where Paul addresses the proper observance of the Lord’s Supper, warns against partaking unworthily, and exhorts the church to live in holiness.

Leviticus 7 -> 1 Corinthians

As the seventh chapter of An Holy Priesthood (which functions within the Canonical Column as a figurative type of the New Testament canon), as well as the forty-sixth chapter of the Law pair of branches (The Circumcision and An Holy Priesthood), Leviticus 7 has been deliberately designed by God to serve as a figurative type of the epistle of 1 Corinthians—ordained before the foundation of the world to become the seventh book of the New Testament and the forty-sixth book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the epistle of 1 Corinthians. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Leviticus 7	1 Corinthians
If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.5 (Leviticus 7:12)	Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. (1 Corinthians 5:8)
But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.6 (Leviticus 7:17-18)	And that he was buried, and that he rose again the third day according to the scriptures: (1 Corinthians 15:4)
But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people. Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the LORD, even that soul shall be cut off from his people.7 (Leviticus 7:20-21)	For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. (1 Corinthians 11:26-29)
His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the LORD.8 (Leviticus 7:30)	And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: (1 Corinthians 4:12; cf. 16:21)
And the priest shall burn the fat upon the altar: but the breast shall be Aaron’s and his sons’. And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings. He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part. For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel.9 (Leviticus 7:31-34)	Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel. (1 Corinthians 9:13-14)

Context of Isaiah 46

Isaiah 46 is part of the larger section of Isaiah (chapters 40–48) in which the prophet contrasts the LORD, the true and living God, with the false idols of Babylon. The chapter opens with a vivid picture of Babylon’s chief deities, Bel and Nebo, bowing down and being carried away into captivity along with their worshipers (vv. 1–2). This imagery underscores the impotence of idols—rather than rescuing their devotees, they themselves must be rescued, becoming a burden to those who carry them.

In contrast, the LORD reminds His people that He has carried them from birth and will continue to sustain them even to old age (v. 4). He calls on them to remember His uniqueness and sovereignty (vv. 8–9), declaring that He alone “declares the end from the beginning” and brings His counsel to pass (v. 10). The chapter closes with God’s promise to bring salvation and righteousness near (v. 13). Thus, Isaiah 46 functions as both a polemic against idolatry and a reassurance of God’s faithfulness, calling Israel to trust in Him rather than the powerless gods of the nations. As we will see, these twin emphases—renouncing idolatry and trusting in the power of the living God—find clear echoes in 1 Corinthians, where Paul repeatedly warns against idolatry, affirms monotheism, and calls believers to maturity and steadfastness in their faith.

Isaiah 46 -> 1 Corinthians

As the seventh chapter of Second Isaiah (which functions within the Canonical Column as a figurative type of the New Testament canon), and the forty-sixth chapter of the Prophets pair of branches (First Isaiah and Second Isaiah), Isaiah 46 has been deliberately designed by God to serve as a figurative type of the epistle of 1 Corinthians—ordained before the foundation of the world to become both the seventh book of the New Testament and the forty-sixth book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the epistle of 1 Corinthians. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 46	1 Corinthians
Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast.10 (Isaiah 46:1)	Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. (1 Corinthians 10:7)
They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.11 (Isaiah 46:2)	Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. (1 Corinthians 12:2)
And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.12 (Isaiah 46:4)	I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; That in every thing ye are enriched by him, in all utterance, and in all knowledge; Even as the testimony of Christ was confirmed in you: So that ye come behind in no gift; waiting or the coming of our Lord Jesus Christ: Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ: (1 Corinthians 1:4-8)
They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship. They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble.13 (Isaiah 46:6-7)	For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. (1 Corinthians 3:11-15)
Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.14 (Isaiah 46:8)	Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. (1 Corinthians 14:20)
Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,15 (Isaiah 46:9)	As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. (1 Corinthians 8:4-6)
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.16 (Isaiah 46:10)	But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: (1 Corinthians 2:7; cf. 15:3-4)

Conclusion: The Canonical Column affirms the canonicity and ordinal position of the book of 1 Corinthians as the seventh book of the New Testament and the forty-sixth book of the Bible.

The canonicity of the epistle of 1 Corinthians is affirmed by its two witnessing chapters within the Canonical Column: Leviticus 7 and Isaiah 46. These chapters were not placed arbitrarily, but have been meticulously embedded with deliberate textual allusions to their corresponding biblical book, and arranged within their respective branches of the framework in order to bear witness of that book and its ordained position within the canon. As previously stated, each witnessing chapter reflects a different aspect of 1 Corinthians’ canonical placement—Leviticus 7 signifying its role as the seventh book of the New Testament, and Isaiah 46 signifying its position as the forty-sixth book of the Bible overall. Both chapters have been divinely embedded with direct allusions to specific passages and content that God, in his perfect foreknowledge, knew would be contained within the epistle of 1 Corinthians, which was ordained before the foundation of the world to serve as both the seventh book of the New Testament and the forty-sixth book of the biblical canon. Accordingly, by the testimony of these two witnesses within the Canonical Column, the divine inspiration, canonicity, and ordinal placement of the epistle of 1 Corinthians are established—being witnessed by both the Law and the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. In Leviticus 7:12, the peace offering for thanksgiving was to be accompanied by unleavened cakes, wafers, and cakes mingled with oil — a meal symbolizing purity and fellowship with God. Within the framework of the Canonical Column, this functions as an allusion to 1 Corinthians 5:8, where Paul exhorts believers to “keep the feast… with the unleavened bread of sincerity and truth.” Just as Leviticus required unleavened bread to maintain ceremonial purity, so Paul applies the imagery spiritually, calling the church to purge out the “old leaven” of sin so that their worship and fellowship might remain pure. ↩︎
6. In Leviticus 7:17–18, the flesh of the peace offering had to be eaten within two days, and whatever remained until the third day was to be burned with fire, rendering it unacceptable. This establishes the third day as the decisive point by which the offering must be dealt with, lest it become an abomination. Within the framework of the Canonical Column, this functions as an allusion to 1 Corinthians 15:4, where Paul proclaims that Christ “rose again the third day according to the scriptures.” The Levitical time limit foreshadows the resurrection as the moment when God publicly declared Christ’s offering accepted, confirming that His sacrifice had not become defiled or void but had been fully accepted on behalf of His people. ↩︎
7. In Leviticus 7:20–21, anyone who ate of the peace offering while unclean was to be “cut off from his people,” underscoring the seriousness of partaking in a sacred covenant meal in a state of impurity. Within the framework of the Canonical Column, this functions as an allusion to 1 Corinthians 11:26–29, where Paul warns that those who eat and drink the Lord’s Supper “unworthily” are “guilty of the body and blood of the Lord” and eat and drink judgment to themselves. Just as Leviticus required ceremonial cleanness before eating of the peace offering, Paul calls believers to examine themselves so that they partake in a worthy manner, discerning the sanctity of the Lord’s body. ↩︎
8. Leviticus 7:30 specifies that the worshiper must bring the fat and breast of the peace offering “with his own hands,” personally presenting them to the priest as an act of devotion. Within the framework of the Canonical Column, this functions as a linguistic echo of 1 Corinthians 4:12 and 16:21, where Paul highlights his personal involvement with the Corinthians by saying that he labors “with [his] own hands” and signs the letter’s salutation “with [his] own hand.” ↩︎
9. Leviticus 7:31–34 establishes that the wave breast and heave shoulder of the peace offerings were to be given to Aaron and his sons as their perpetual portion, setting the precedent that those who minister at the altar are sustained by the offerings of the people. Within the framework of the Canonical Column, this functions as an allusion to 1 Corinthians 9:13–14, where Paul appeals to this very principle: “they which minister about holy things live of the things of the temple” and “they which wait at the altar are partakers with the altar,” in order to demonstrate the divine ordination that “they which preach the gospel should live of the gospel.” Just as the Levitical priests were granted a share of the sacrifices, so ministers of the New Covenant are likewise entitled to be supported by those to whom they minister. ↩︎
10. Isaiah 46:1 depicts Bel and Nebo, the chief gods of Babylon, bowing down and stooping low as their idols are loaded onto beasts of burden—an image of the humiliation and impotence of idolatry, for these gods must be carried rather than carrying their worshipers. Within the framework of the Canonical Column, this may function as an allusion to any number of passages in 1 Corinthians that prohibit or denounce idolatry. For the purposes of our comparative table, we have selected 1 Corinthians 10:7 as the target verse, where Paul warns, “Neither be ye idolaters, as were some of them,” citing the episode of the golden calf when “the people sat down to eat and drink, and rose up to play.” Just as Isaiah mocks the futility of idol worship, Paul exhorts the church to avoid Israel’s sin of idolatry, lest they likewise incur judgment. ↩︎
11. Isaiah 46:2 continues the prophetic taunt, declaring that Bel and Nebo “stoop” and “bow down together,” unable to deliver their burden and themselves led into captivity. This image presents idolatry as a path to bondage, with both idols and idolaters carried away together. Within the framework of the Canonical Column, this functions as an allusion to 1 Corinthians 12:2, where Paul reminds the Corinthians, “Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.” Both passages portray idolatry as something that enslaves and carries its worshipers away, emphasizing its powerlessness to save and its role in bringing spiritual captivity. ↩︎
12. Isaiah 46:4 contains a divine promise of lifelong faithfulness: “Even to your old age I am he… I have made, and I will bear; even I will carry, and will deliver you.” Here the LORD assures His people that He will personally sustain and deliver them from beginning to end. Within the framework of the Canonical Column, this functions as an allusion to 1 Corinthians 1:4–8, where Paul thanks God for the grace given to the Corinthians and assures them that Christ “shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.” Just as Isaiah promises that God will carry His people even to their old age, Paul reassures the church that God will preserve them blameless until the final day. ↩︎
13. Isaiah 46:6–7 describes idolaters lavishing gold and silver, hiring a goldsmith to make a god, and then bowing down to it—only to end up carrying the powerless image on their shoulders and crying to it in vain, for “he cannot answer, nor save him out of his trouble.” Within the framework of the Canonical Column, this functions as an allusion to 1 Corinthians 3:11–15, where Paul contrasts such futile human labor with building on the true foundation of Jesus Christ: “For other foundation can no man lay than that is laid, which is Jesus Christ.” The gold and silver used for idolatrous purposes in Isaiah are contrasted with the gold and silver that will withstand the fire of divine judgment when built upon Christ. Both passages address the ultimate worth of human effort—Isaiah showing the emptiness of man-made religion, Paul showing the enduring reward of labor grounded in Christ. ↩︎
14. Isaiah 46:8 issues a call to spiritual maturity: “Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.” The prophet exhorts Israel to recall the truth about God and to act with maturity and resolve rather than continuing in transgression. Within the framework of the Canonical Column, the line “shew yourselves men:” functions as a clever allusion to 1 Corinthians 14:20, where Paul similarly exhorts the church, “Brethren, be not children in understanding… but in understanding be men.” Both passages use the metaphor of manhood to call their audience to spiritual maturity, urging them to put away childishness and engage their minds in obedience to God. ↩︎
15. Isaiah 46:9 commands Israel, “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me.” This verse asserts the exclusivity and uniqueness of Yahweh, grounding Israel’s confidence in the truth of monotheism. Within the framework of the Canonical Column, this functions as an allusion to 1 Corinthians 8:4–6, where Paul likewise affirms that “an idol is nothing in the world, and… there is none other God but one,” declaring that “to us there is but one God, the Father… and one Lord Jesus Christ.” Both passages appeal to the reality of God’s oneness as the basis for rejecting idolatry and ordering the life of God’s people around the worship of the one true God. ↩︎
16. Isaiah 46:10 declares the LORD’s sovereignty in history: “Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.” This verse emphasizes God’s foreknowledge and His power to bring His plan to completion. Within the framework of the Canonical Column, this functions as an allusion to 1 Corinthians 2:7 (cf. 15:3–4), where Paul speaks of “the wisdom of God in a mystery… which God ordained before the world unto our glory,” and affirms that Christ’s death and resurrection happened “according to the scriptures.” Both passages reveal that God’s redemptive purposes were determined long beforehand and are being fulfilled exactly as He decreed, demonstrating that His counsel indeed stands. ↩︎

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